Yohanes 3:16

3:16 For this is the way ¹  God loved the world: He gave his one and only ²  Son, so that everyone who believes in him will not perish ³  but have eternal life. ⁴ 

Yohanes 3:27

3:27 John replied, ⁵  “No one can receive anything unless it has been given to him from heaven.

Roma 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Kolose 1:1

Salutation

1:1 From Paul, ⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ⁷  is bearing fruit and growing, so it has also been bearing fruit and growing ⁸  among you from the first day you heard it and understood the grace of God in truth.

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ⁹  is bearing fruit and growing, so it has also been bearing fruit and growing ¹⁰  among you from the first day you heard it and understood the grace of God in truth.

Kolose 1:16-17

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ¹¹  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ¹²  in him.

Yakobus 1:17

1:17 All generous giving and every perfect gift ¹³  is from above, coming down ¹⁴  from the Father of lights, with whom there is no variation or the slightest hint of change. ¹⁵ 

[3:16]  ¹ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ² tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ³ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ⁴ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:27]  ⁵ tn Grk “answered and said.”

[1:1]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:6]  ⁷ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁸ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:6]  ⁹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹⁰ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:16]  ¹¹ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ¹² tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:17]  ¹³ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ¹⁴ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ¹⁵ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).